Geremia 10:20 Commento

We may conjecture that the prophecy of this chapter was delivered after the first captivity, in the time of Jeconiah or Jehoiachin, when many were carried away to Babylon; for it has a double reference: - I. To those that were carried away into the land of the Chaldeans, a country notorious above any other for idolatry and superstition; and they are here cautioned against the infection of the place, not to learn the way of the heathen (Jer 10:1, Jer 10:2), for their astrology and idolatry are both foolish things (Jer 10:3-5), and the worshippers of idols brutish (Jer 10:8, Jer 10:9). So it will appear in the day of their visitation (Jer 10:14, Jer 10:15). They are likewise exhorted to adhere firmly to the God of Israel, for there is none like him (Jer 10:6, Jer 10:7). He is the true God, lives for ever, and has the government of the world (Jer 10:10-13), and his people are happy in him (Jer 10:16). II. To those that yet remained in their own land. They are cautioned against security, and told to expect distress (Jer 10:17, Jer 10:18) and that by a foreign enemy, which God would bring upon them for their sin (Jer 10:20-22). This calamity the prophet laments (Jer 10:19) and prays for the mitigation of it (Jer 10:23-25).

INTRODUCTION TO JEREMIAH 10 This chapter shows that there is no comparison to be made between God and the idols of the Gentiles; represents the destruction of the Jews as near at hand; and is closed with some petitions of the prophet. It begins by way of preface with an exhortation to hear the word of the Lord, and a dehortation not to learn the way of the Heathens, or be dismayed at their signs, since their customs were in vain, Jer 10:1 which lead on to expose their idols, and set forth the greatness and glory of God. Their idols are described by the matter and makers of them, Jer 10:3 and from their impotence to speak, to stand, to move, or do either good or evil, Jer 10:4, but, on the other hand, God is described by the greatness of his name and power, and by the reverence that belongs unto him; in comparison of whom all the wise men of the nations are brutish, foolish, and vain, Jer 10:6, by the epithets of true, living, and everlasting, and by the terribleness of his wrath, Jer 10:10, by his power and wisdom, in making the heavens and the earth, in causing thunder and lightning, wind and rain, when the gods that have no share in these shall utterly perish, Jer 10:11 their makers being brutish, and brought to shame; and they falsehood and breathless vanity, the work of errors, and so shall come to ruin, Jer 10:14, but he, who is Jacob's portion, and whose inheritance Israel is, is not like them; being the former of all things, and his name the Lord of hosts, Jer 10:16 and next follows a prophecy of the destruction of the Jews; wherefore they are bid to gather up their wares, since in a very little time, and at once, the Lord would fling them out of the land, and bring them into distress, Jer 10:17, upon which the prophet expresses his sympathy with his people in trouble, and the part of grief he took and bore with them, Jer 10:19, the particulars of his distress, through the desolation of the land, and the captivity of the people, with the cause and authors of it, by whose means these things were brought upon them, are mentioned, Jer 10:20, and the Chaldean army, the instruments of their ruin, are represented as just at hand, Jer 10:22, when the prophet, directing himself to God, acknowledges the impotence of man in general to help and guide himself, deprecates correction in anger to himself in particular, and prays that the wrath of God might be poured down upon the Heathens, by whom his people were devoured, consumed, and made desolate, Jer 10:23.

My tabernacle is spoiled,.... Not the temple at Jerusalem only, rather Jerusalem itself, as Kimchi; or the whole land, as the Targum, "my land is wasted:'' the allusion is to the tents of shepherds, and denotes the unstable condition of the Jewish nation: and all my cords are broken: all the rest of the cities of the land are destroyed, as Kimchi; and so the Targum, "my cities are spoiled:'' as the cords are what the parts of the tabernacle or tent are fastened and kept together with, they may intend the strength of the nation, which lay in its wealth, its fortresses, and the numbers of its people, now weakened, loosed, and broke. My children are gone forth of me; into captivity, as the Targum interprets it; the prophet, representing Jerusalem, and the cities of Judah. The Septuagint adds, "and my sheep"; keeping on the metaphor of a shepherd, his tent, and flock. And they are not; either not in the world, being destroyed by one judgment or another; or rather not in their own land, being carried captive. There is none to stretch forth my tent any more, and to set up my curtains; which shows the great destruction and desolation of the land, and its inhabitants, that there would be none to set up a shepherd's tent; perhaps the rebuilding of Jerusalem, and the rest of the cities, may be meant.

(Verse 20.) My tent has been devastated, all my ropes have been torn (or all my skins have been ripped), my sons have left me (or my sheep), and there is no one left ((Alternatively: remaining)): there is no one to extend my tent any further (or there is no place beyond my tent) and to set up my skins. Jerusalem laments the ease with which its city is overthrown, not by walls and fortifications completely destroyed, but by the removal of tents and tabernacles. The tabernacle, he says, that is, my dwelling, was suddenly taken away. All my cords were broken. He preserves the metaphor of the tabernacle, that is, all my coverings were torn. My sons have left me, that is, my livestock, which is added by the Septuagint, does not fit the story. For in a long siege, how could sheep and livestock be taken away from Jerusalem, which even if they had been there, would have been consumed by famine? And they do not remain, that is, they are not. For they have not been translated into Chaldean, but a great part of them has been completely destroyed and wiped out. There is no one to extend my tent anymore: there is no one to restore me and lay the foundations of my walls, which have been laid down to the ground.

CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25) Israel--the Jews, the surviving representatives of the nation.

tabernacle is spoiled--metaphor from the tents of nomadic life; as these are taken down in a few moments, so as not to leave a vestige of them, so Judea (Jer 4:20). cords--with which the coverings of the tent are extended. curtains--tent-curtains.